知禮

知禮在宋代天台的位置，《佛祖統紀》一句話說盡：「而世方尊法智為中興者。」〔T49n2035 0191c22〕中興二字，是就其著書立言、開明祖道而言，非就住持一寺而言。本傳題其名字鄉里作「十七祖法智尊者知禮。字約言。四明金氏」〔T49n2035 0191c29〕，其入道之路則起於一場喪母：「七歲喪母號哭不絕。白父求出家。遂往依太平興國寺洪選師。十五具戒專探律部。」〔T49n2035 0192a04〕先律後教，是他一生行持不改的底子。

The place Zhili holds in Song-dynasty Tiantai is said in one sentence by the Comprehensive Record: "And so the age came to honour Fazhi as the one who restored it" 〔T49n2035 0191c22〕. "Restored" is said of his writing and his opening up of the ancestral way, not of his abbacy of any monastery. The biography gives his name and native place as "the seventeenth patriarch, the venerable Fazhi, Zhili; his style-name was Yueyan; of the Jin family of Siming" 〔T49n2035 0191c29〕, and his road into the Dharma began with the loss of a mother: "At seven he lost his mother and wept without ceasing; he told his father he wished to leave home, and went to take refuge with master Hongxuan of the Taiping Xingguo monastery. At fifteen he received the full precepts and applied himself to the Vinaya" 〔T49n2035 0192a04〕. Vinaya first and doctrine after: this was the ground of his practice all his life and he never changed it.

住持之事亦有可紀：至道三年，以院宇頹弊，「與同學異聞始謀經理。」〔T49n2035 0192a23〕咸平六年，海外亦來問法：「六年。日本國遣寂照。持源信法師問目二十七條請答釋。」〔T49n2035 0192a27〕次年著書，遂成宋代天台一場長諍之端：「景德元年。撰十不二門指要鈔。成立別理真如有隨緣義。」〔T49n2035 0192a28〕此後往復論難，不止一家。他自己則守一種近乎固執的日課：「師自咸平二年。後專務講懺。常坐不臥。足無外涉。」〔T49n2035 0193c16〕——講與懺並，坐而不臥，足不出寺。

Of his stewardship there is also record. In the third year of Zhidao, the monastery buildings having fallen into decay, "he began, with his fellow-student Yiwen, to plan the work of repair" 〔T49n2035 0192a22〕. In the sixth year of Xianping enquiries came from overseas: "In the sixth year Japan sent Jakushō, bearing twenty-seven items of enquiry from the Dharma master Genshin, requesting answers and explanations" 〔T49n2035 0192a27〕. The next year he wrote the book that opened one of the long controversies of Song Tiantai: "In the first year of Jingde he composed the Zhiyao chao on the Ten Gates of Non-duality, establishing that suchness as understood in the Distinct Teaching does have the sense of according with conditions" 〔T49n2035 0192a28〕. Argument and counter-argument followed from more than one quarter. For himself he kept a daily discipline close to obstinacy: "From the second year of Xianping onward the master devoted himself solely to lecturing and repentance; he sat constantly and did not lie down, and his foot never went abroad" 〔T49n2035 0193c16〕 — lecture and repentance together, sitting without lying down, never a step outside the monastery.

臨終之事，他自己排了日程。天聖六年正月一日起七日光明懺，明說是「順寂之期」；到第五日便端坐而去：「六年正月元日。建光明懺七日為順寂之期。至五日結跏趺坐。召大眾說法畢。驟稱阿彌陀佛數百聲。奄然而逝。壽六十九。夏五十四。」〔T49n2035 0193c08〕——以懺為終期，以念佛為末後語，這與他一生講懺並行的功課是同一件事。本編《金光明》帙即以其《玄義拾遺記》與《文句記》為承釋見證，與智顗、灌頂、吉藏諸家並列，各明歸屬而不代判〔《金光明》卷首題署〕。

The manner of his death he scheduled himself. On the first day of the first month of the sixth year of Tiansheng he set up a seven-day Golden Light repentance, stating openly that it was "the term of his passing"; on the fifth day he sat upright and went: "On the first day of the first month of the sixth year he set up the Golden Light repentance for seven days as the term of his passing. On the fifth day he sat cross-legged, summoned the assembly and finished speaking the Dharma, then all at once called the name of Amitābha some hundreds of times and departed without a stir. He was sixty-nine, with fifty-four summers in the robe" 〔T49n2035 0193c08〕. A repentance for his term and the buddha's name for his last word: this is the same thing as the lecturing-and-repentance he had kept up all his life. In this edition the Golden Light volume takes his Shiyi ji on the Profound Meaning and his Wenju ji as witnesses of the transmitted exegesis, set beside Zhiyi, Guanding and Jizang, each attributed to its own author and none made to stand in for the rest 〔Golden Light, front matter, Colophon〕.